| Popis: |
Zora Neale Hurston sought to clarify with the distinction between "kinfolk" and "skinfolk", where one could imagine that all of one's skinfolk were not one's kinfolk and gave the skinfolk a bad name. For better or for worse, however, in contemporary power grids, being skinfolk tends to establish boundary conditions for the construction of other social personae within which betwixt-and-between anthropologists can act and interact. In Afro-Guyanese evaluations of the pattern of interaction that the author established, the class and status-geography elements that placed limits on the identity of participant-observation did not diminish, nor did the problems associated with being a female moving around alone. For some Afro-Guyanese, even as Pan-African skinfolk, it was, ideally, morally good to ignore racial distinctions in the name of shared "color"—people of Asian and African descent being treated as a major component of the non-White people of the world. |
